in securitie one houre For at midnight oure aduersaries oftentimes rushe in forcibly vpō them and sett a watche aboute the house that none may escape then they searche euery chamber euen the bedchābers of wiues and maidens aboute they goe throwgh all the house from place to place veweing tossing rifeling in euery corner chests coffers boxes caskets and closetts And yf anie thing happen to be fownd that maye woorke some detection of religiō or may brede anie blame or minister matter of surmise as siluer chalices patens candlesticks crosses books vestments other ornamēts whiche are called churche stuffe these they snatche away by a priuiledge of robberie and by the prerogatiue of their gospell for other lawe thei haue none to mainteine these their doeings And that these things may not goe alone they catche holde oftentimes for companie of what so euer other thing lyeth bye And lest anye thing els should be lost by negligence they stick not to ryfle the bosomes purses and coffers of honest matrones yea and to vncouer their verie innermost garments oftentimes to teare rēt the a sunder with violence to see yf anye Agnus del crucifix medalls beads or anie halowed things doe lye hydd there These pageants their sergeants doe play their catchepoles I mean whome they call pursyuants those hungrye storuen beasts rūning moste fierslie on euery pray or bootye And in the power of these felowes yt lyeth whō so euer they do finde in the house eyther to commit to prison or at theyr will and lyking to trouble with other vexatiōs except they be annoynted with the oyle of the sinner and pacified with some gratefull sacrifice of money This is the peace and rest which oure Catholiques do finde at home in their owne houses Lett vs see alitle what interteinment they doe fynde abroade I haue tolde you howe these pursyuants lyke theuysh night fyendes do runne withe deadelie hatred to doe displeasures in howses we maye add herevnto hovv they besett the common wayes and crosse stretes with ambushements lyke noone daye deuills For yf any of oure men whose name is presented doe happen to passe through eyther citie towne or villaige hym they apprehend in the commō strete Yf anie enter in to anie citie yea by night and be betrayed or bevvraied by the detectiò of some espiall taleteller or pickthanke vvereof vve haue greate store hym they hale and dravv forth of the common tauerne or ynne but thoughe one be neyther presented nor bevvrayed yet ys he not for all that in safetie except he vtterlie eschevve all companie and conuersation vvith men For by many vvayes and means euen vpon a light suspition onlie may a man be brought in perill As for example yf a man doe refuse to eateflesche on dayes prohibited by the churche yf he be sene to pray some vvhat earnestlie and spetiallie in latin prayers yf he blesse hym selfe vvith the signe of the crosse yf he counsail anie to fast or moue one to virginitie or single lyfe yf he some vvhat earnestlie commend the auncient fathers yf he say or affirm any thinge on the behalfe of the Catholique religion or confute a verie manifest vntruthe of oure aduersaries Nay when others by course one after an other doe raile and speake reprochefully against the Catholique religion yf he for his part onlie holde his peace and speake neuer a woorde anye of these is matter sufficient to bring a man in question for religion And to be short there is extant an edict and lawe not long a goe published wherby euery man hathe power and authoritie to present appeache or accuse anie mā who so euerhe be vpon euerie leaste circumstance whiche may induce anie suspitiō or surmise of the Catholique religiō By meane whereof manye synce that tyme haue bene apprehended and verie manie haue bene afflicted with diuerse vexations aduersities But there is one maner of roughe dealing for I vvill not vse a more greuouse terme vvhich afflictetth more thā all the rest I meane that vvhiche oure men doe finde and feele in sutes of lavve in triall and Iudgements before iustices in priuate businesses and in the common conuersation and entercourses of lyuing to gether one vvith an other For this is a matter vvhiche in dede toucheth the verie veines and sinevves of the naturall societie of mankinde that are nourished and preserued by Iustice humanitie or gentle behauioure doe detest all cruell barbarousnes But for my parte I doe neyther complaine nor thinke it mete to complain yf neyther fauour be shevved vnto oure persones nor pitie nor compassion to oure estate and condition be yt neuer so afflicted or miserable for I can be content sithe they will nedes haue yt soe that such humanitie and ciuile courtesie as nature graunteth euen among enemies be denied vnto vs their bethren for the hatred whiche they beare to oure religion yet in verie truthe for so muche as there be some whiche are not satiate with the rigour of lawes and greuousnesse of paines and punishments layed vpon vs all readie but they will nedes add a bitter vexation of malice and euell will of their owne deuise and makinge inso muche as eyther by pretense of lawe they vse rigoure against vs where there is no lawe to warrant them or elles they extēd the rigoure of the law further than the mynde of the lawmaker dyd reache and that in greatest and moste weightie causes euen suche as concerne oure liues and oure bloode no mā shoulde wounder yt we mourne yf we lament yf we sighe and grone alitle vnder so great a bourden of calamitie Lett vs therfore see what Catholiques doe endure allso in this maner of persecution which ariseth vpō hatred and despite of the christiane religion Fyrst there is a certein law which before I haue recited that who so euer shall obteine frō the by shopp of Rome bulls or publick instruments or bring the same in to England he must be reputed guiltie of hyghe treason Nowe admit this to be a moste Iuste lawe for I doe not here entreate of the equitie and indifferencie of the lawe but of the mynde and intent of the lawe VVhoe seeth not that the intent of this lawe was onlie to except prouide take order that the pope shoulde not determine or appoint anie suche thyng to be done touching causes or affayres of England as he was wont to doe by way of bulls as they terme them or writts Apostolique And yet not withstanding not longe agoe when a certein bare copie of the bull conteinynge a denuntiation of a yere of Iubiley then past was fownde albeyt the same perteined not to English men allthough it was printed withe in an other princes dominions allthowgh the force therof was determined more than a yere before although it lay as matter of no accompt among onlie torne cast papers all this not with standing the greuousenes of the matter was so vehementlie enlarged
particuler helpes for their greefes manye desperate folckes mollified and instructed in the vvayes of a nevv life Manye Landlordes and superiours brought to deale more mildly vvithe their subiectes and manye subiectes to behaue them selues more obedientlie and devvtifullie tovvards their superiours many restitutions made many vvronges recompensed many quarels ended finallie it is impossible to number vpp the infinite and singuler greate commodities vvhiche doe come to mans life and consequentlye to the common vvealthe by this spirituall courte tribunall of God in earthe that is by confession The vvhiche beinge taken avvaye as it is novv by our aduersaries in Englande albeit Lutherans in Germanie yet vse it there must needes follovve in successe of tyme intollerable inconueniences For vvhat vvaye is there novv to deale vvithe the conscience of a childe if he be disobedient to his parentes Or vvithe a seruant if he be false or prodigall to his master if you accuse him he vvill denye it if you vrge him he vvill fall out vvithe you for it but if him selfe shoulde confesse it to you as he vvas vvonte to doe to his ghostlie father askinge absolution at his handes and pardon at Gods for the same there is offered bothe fitt place occasion to entreate vvithe him for it and he in disposition to heare good councell So if a prince or greate personage abuse him selffe in life vvho vvill dare to tell him uerye fault in particuler or rebuke him for the same If a man for examples sake doe exceede in apparell or other vanitie vvho vvill goe and reprehende him for it or vvithe vvhat hope of amendment To conclude this holye exercise of confession beinge taken avvaie the verye locke of good lyfe vvherof not onlie the sovvle but also the vveale publique dependethe is vtterlye burst and remoued from amongest Christians Thes differences therfore beinge betvvixt our religion and that of our aduersaries right honorable tovvchinge the maintenance continuance vvell doinge and secure establishemēt of a common vvealthe there appearethe no reasō in policie that is in respecte of the good estate of our countrie vvherof your honours haue the charge vvhiche may prohibite your vvisedomes to shevv some more fauorable tolleration to the Catholique parte if it might please God to instill so good and gratious a motion into your hartes Nether is it for anye of our aduersaries to stepp vp heere and to impugne any of our former opinions in religion as they are vvont commonlye to eschevv the matter in hande and to deale vvith impertinent pointes not intended in that place for my purpose is not heere to handle matters of controuersie vvhiche vve bothe offer dailye desyer muche to trye vvithe our aduersaries at other tymes ether in vvritinge or publique disputation but my onlye meaninge is to shevv that the practise of our doctrine as vve holde it and of our aduersaries as they teache it vvhether it be trevv or false vvhiche at other tymes and places is to be discussed of ours I saie doe follovv infinite vtilities to a Christian commō vvealthe vvhiche doe not from the doctrine of our aduersaries but rather the cleane contrarye hurtes and damages and this is the state of our question in this place vvhiche Ileaue open to anie of our aduersaries that can to improue by reason in the pointes before recited Novv then if our religion and the secret exercise therof be in no vvise hurtfull vnto your common vvealthe right honorable but rather doe bringe greate commodities therunto it maie be one motyue vnto your vvisdomes as it hathe byn and is to some other councellers els vvhere of the contrary religion to tollerate more or at least to shevv lesse extremitie against the same hovve muche so euer you thinke vs deceaued in not conforminge our selues to the protestantes religion Albeit to saye myne opinion also herein vvithe your honorable fauours I can not thincke but that your vvisdomes beinge suche as they are bothe greate and grovvnded doe easelye see that our standinge in this pointe is not vvithout substantiall cause and reason in vs albeit not sufficient to moue your honours to the same opinion that vve are of For first vvhoe dothe not see that the verie proceedinge of our aduersaries is a stronge reason to make vs staie if there vvere nothinge els vvhoe dare not admit anye equall triall of their cause nether in vvritinge preachinge or lavvfull disputation they beinge so often requested by vs to the same But are alvvaies at your honours elbovves to sturre vpp the temporall svvoorde against vs If vve make anie reasonable offer or neuer so orderlie and devvtifull attempt for the obtaininge of this thinge euen at home vppon their ovvne grovvnde for abrode they dare not apeare vvith neuer so muche securitie or curtesie inuited to our ovvne greate toyle labour daunger and disaduantage of our cause And yet they are not ashamed for some colour of the matter to creepe into a prison to some poore man miserablye racked or othervvise pitifullie handled before and there vvithout geeuinge the partie any vvarninge or tyme to forethincke him selfe or allovvinge anie bookes or permittinge equall notaries or sufferinge hym to oppose one argument for his parte to assault vvith iumpinge interrogátions leapinge from pointe to pointe from matter to matter accordinge as they came prepared or as anye litle shevve of aduantage vvas offered vvith greate vvoordes stearne countenance bygg voyce muche threatninge and vnciuile reuilinge VVhich proceedinge of theirs declaringe manifestlie their feare and nakednes and vtter vvante both of trueth charitie and modestie must needes in the iudgementes of all vvise men dispute as muche for vs as any argument in the voorlde that vve can make for our selues Secondlye hovv cleare so euer the matter be made against vs in vvordes and ordinarie speech of men as that vve resist the Ghospell and manifest vvoorde of god and the lyke yet your honours can not but thinke that these speeches vvhen all indifferent triall is refused can not moue vs muche especiallye seeinge that in other contries vvhere other sectes doe raigne no lesse differinge from vs then this of Caluine they do orderlye saie the verie same of our Englishe protestantes vvhich they doe of vs vvherin I refer my selfe to a Lutherā Superintendents booke intituled Confessio purae doctrinae Euangelicae A confession of the pure doctrine of the ghospell vvhere he geueth sentence as a bisshoppe of the doctrine novv taught in Englande by this vvorde Damnamus vve condemne it as dissonant from the pure ghospell And I haue shevved ovvt of luther before vvhere he saieth of the teachers and maintainers therof Haereticos seriò censemus alienos ab Ecclefia dei VVe doe censure them in earnest for heretikes and remoued from the church of god The like doe Anabaptistes Trinitaries and other sectes pronounce of them So that in this common phrase and speeche of pure ghospell there is litle importance that tovvcheth the matter And
promise that within shorte space there should be a disputatiō with cōditiōs very indifferent and verie reasonable And thereupon the knight Marshal writeth vnto the keper of the Marshallsey and cōmaundeth hym to inquire and signifie yf anie papists vnder his charge wolde mainteine their cause by disputatiō that they shoulde send to him in writing such cōclusions as they wolde defend and shoulde subscribe their names make them selues redie to dispute that he hym selfe wolde aduertise them verie shortly of the maner place and time of the disputation This thyng pleased all men Three of oure preists thoughe yonger in yeres of lesse reading for such as were of more abilitie experience were all sent away from London as I told yow before yet with a certein good assurance trust and confidence in their cause doe vnder take the charge And therfore they close vp certain conclusions in writing subscribe theire names and send them awaye to the knight Marshall with greate thanks But the conclusions please not oure aduersaries they appoint others accordinge to their owne phantasie send them back Theese oure men doe allowe the day for the disputation is appointed greate is the expectation thereof But what folowed Forsothe in the day as I think next before they should dispute the aforesayde defendants on oure syde were remoued from the prison of the Marshallsei and conueyed to the tower of London to be racked that sithe they wolde not be taught nor persuaded with reasons fett from authoritie they might there be trayned vp and exercised with argumēts deriued from the rack and torture But yet all this coulde not terrefye oure Catholiks frō their sute touching a disputation to be had with an indifferent cōditiō VVher vpō a noblemō one of the cheefe of her Maiesties moste honorable Councell moued as I think with the vrgent petitiōs of some Catholiques agreed thus farre at lengthe that in this common sute he wolde in a priuate maner satisfye some principall persones that were then in prison for religion For he called them vnto his chamber and sayd that vpon the loue he bare vnto them he was moued to agree vnto their requests and desired them to shew them selues indifferēt and diligent hearers and not peruerslie obstinate in a desperate case And sayd further that he putteth no doubt but by this one conference of verie well learned men the truth of the matter might moste easilie be discouered The gentlemen shew them selues willing to be conformable to that request and humblie thanke his Lordeshypp for so greate a benefite But they looke aboute yf they coulde see anie Catholique diuine to defend their cause by disputation for there were foure ministers present to impugne it yet they fynde none they merueile muche neuerthelesse they speake not a woorde of yt Because they wolde see the yssewe and ende of the matter And at the last vp riseth a minister from the benche and with verie great commendatiōs of his associates before downe he goeth as smothelie as may be among the prisoners offreth hym selfe to be oure spokesman and to pleade oure cause VVho cowlde forbeare laughing yf the reuerence of the place wold haue admitted a skorne who wold not haue pityed oure case to see vs thus frustrate and disapointed of oure owne frendelye counsailers and cōmitted to the defense of none but of oure foes Yet forsoothe he geueth vs fayre woords will nedes beare vs on hand that he will support vs with his faithfull assistāce And thereupō he steppeth furth and vp he Ierketh his hands white of his eyes to heauē ward as his maner is and full deuoutlye lyke a good man he there vndertaketh the defense of the cause but of what cause I pray yow forsoothe euen of that same cause which before like an apostata he had betrayed and forsaken and made his bragge thereof when he had so done But who wolde beleeue a skornfull and light tryfeler Ys there anie so madde think yowe as to cōmit so weightie a cause to hym that pleadeth in skorne or to trust a Ieasting disputer with a matter of saluation vpon his bare worde who as it is reported can not be trusted of his creditors in a money matter no not vpon his othe when he sweareth moste depelie And these are all in a maner that can be sayde of the disputations or cōferences with ministers in matters of learning For I doe not remember that oure aduersaries euer yeelded to graunt any disputation to Catholiques besides these whiche here I haue mentioned sauyng onlie the late disputation whiche they graunted to maister Campian being thē a prisoner twise before that tyme racked destitute of bookes and vnprouided of all things sauing onlie of a good cause of a well willing mynde But as for that disputation we heare euen by the testimoni of thē which were present of muche parcialitie iniurie therein vsed yea of mani such odd shyfts as perhapps to learned men might seme skant credible but we are so admonished by examples in experience of former tymes as we are forced to mistrust any thing beyt neuer so vnliklie towching the indirect dealing of timourous and falseharted men in a naughtie cause For who is ignorant that nede maketh the naked man to runne or that the swoorde of necessitie is of all other most daungerous or who doeth nor verie well vnderstand that old prouerb pouertie maketh many theues and that error and want in a desperate case leade many men into vnhonest wayes but now let vs disgresse a litle while to other matters for me thinks I haue spokē enough of prisoners And though their condition seme harde and painfull yet is the condition of those men eyther more painfull or more intricate and more incumbred whiche liue abroade vnder some colour of libertie and are neuerthlesse vexed and shaken with stormes and tempests For they whiche are shutt vp close withein the limittes of prisons though in other respects they seme to be full of calamitie yet in this one point seme verie happie that in mynde they haue some quyetnesse and tranquillitie But the Catholiques which are abrood I mean those that are dwelling dispersed through England are neither suffred to rest nor abyde any where but are tossed and tormoyled to and fro as it were with waues wyndes in continuall vexatiōs and troubles For where so euer yow wolde sett youre feete what way so euer you vvold goe by streete or pathe yovv may see lamentable sights this man to flye awaye that man to lye hydden in a corner an other to conuey hym selfe priuilie in disguised apparell some apprehēded and led to the lustice others to be sought for not taken many to abyde amōg busshes and vvoods agreate nombre to haunt the feilds in the daye tyme and neuer to repaire home but at mydnight And yet when they are at home in their owne houses they can not so be
add to this the greate numbers of all religious people bothe men and vvomen in monasteries and other vvhere vvhiche perhaps vvere tvvise as manye as the other vve shall finde the number to arise verie greate vvhiche all lyuinge then vnmaried and chast or els shoulde haue donne if vve novv allovv them to marye and accounte to euerye coople but three or fovver children and so consequentlye to their children and childrens children vve shall see that the encrease of people vvilbe huge in one age and much more in manye ages follovvinge vvhiche all beinge norished by the commō vvealthe must needes pester greatlie the lande vvithe mayne multitude of people and they for the most parte ydle also for so are clergie mens children commonlye and consequentlye muche empouerishe the same Besides this if vve consider the necessitie of temporall prouisiō cast vppon clergye men by their mariage as to prouide first for the present needes and then for the tyme to come as iointer dovvrye or some portion for the vvife lyuinges for the children and the like vve shall finde that they can nether keepe that hospitalitie for the poore vvhiche vvas vvont nor spare the leases copieholdes and other offalles of Ecclesiasticall lyuinges to helpe other men as in times past vvas accustomed and muche lesse builde Colledges Churches and other suche monumentes of pietie vvhiche their predecessours haue donne Nay if the minister dye not and leaue often a packe of orphanes vppon the poore parishe it is more tollerable So that vve see that the mariage of the clergie men dyuers vvayes spoileth the poore commonaltie and consequentlye impayrethe greatlye the vvealpublique Sixthlye our religion prohibiteth landlordes to rayse their rentes or anye other vvaie to presse their tenantes except it vvere vppon some greate cause and vvithe greate moderation knovven and allovved of by spirituall men learned diuines and if they do it rashelie and immoderatlie our Churche dothe solemly once a yere accurse them VVhiche vvas the cause that our good forefathers in tymes past and esspeciallie all religious men vsed to let their landes at a reasonable rate vvhereby infinite men vvere sustained and holpen as appearethe by our Abbayes in tyme past in Englāde the vvante vvhereof the poore countries vvhiche dvvell aboute them do novv feele Seuenthlye our religion holdeth tovvchinge the state of mariage that vvho so euer is once lavvfullye contracted in vvedlocke to another albeit they maie be vppon cause deuorced from compaininge one vvithe an other yet can the bāde of mariage neuer be so broken as either partye maie marye againe duringe the others naturall lyfe And therfore they must ether reconcyle them selues together againe or els lyue chast VVhiche is a brydell to manye mischeefes that must nedes ensevv vppon our aduersaries contrarie doctrine and practise in this matter vvho allovve the diuorced to marye againe the other partie yet lyuinge VVhiche libertie layed open to maryed people geuethe occasion of easie mislyke and diuorce betvvixt them vppō hope to marye agayne vvhere they like better to the greate disturbance of common vvealthes in processe of tyme. Eightlie our religion teachethe a pointe abovvt magistrates vvhich greatlie concernethe the common vvealthe and the contrarye doctrine of our aduersaries is very muche hurt full and daungeruose vnto the same The point is this That vve teache all lavves of magistrates be the magistrate good or euill vvhiche are of thinges ether good or indifferent or not expressely against Gods commandement doe binde the subiectes consciences to obedience that is the subiectes are bovvnde in conscience to obey them not onlie externallye but also in priuate and secrete and to accounte it as a syn before God if they vvillinglye breake the same for that the magistrate vvhat soeuer is Gods minister VVerof it folovveth that the lavves of the cōmon vvealthe are obeyed trevvlie syncerelye as vvell in secret as in open shevve vvithe loue also and vvithout grudge or contempt to the magistrate But the protestant theachethe that no lavv of man byndeth the subiectes conscience to obedience vvherof it muste needes follovv that seinge the subiect obeyethe not of conscience but onelye for policie and in respect of externall punishement vvhen so euer he is not in feare of that punishment he vvithout scruple vvill contemne and breake that commaundement of his magistrate as for example he vvil eate fleshe in the lent in suche places and companyes vvhiche he is sure vvill not accuse him albeit the magistrates commaundement and proclamation be to the contrarie and so in the lyke VVhiche thinge is verye hurtfull daungerous as I haue saied to the vveale publique For besides the common breakinge of publique lavves in priuate and secrete places vvherby the magistrate grovvethe into contempt the state hurted if at anie tyme the subiectes or any faction of them shal be so stronge and hardie as not to feare the magistrates punishement vvhat shall cause them anye longer to obey Feare of punishment there is none In conscience by this doctrine they are not bounde vvhy then maie not they as vvell prescribe lavves to the magistrate as he to them In this pointe therfore Catholique religion more vpholdethe the vvealepublique then that of our aduersaries Ninthlye it is of no small importance vnto a Christian common vvealthe vvhose end is to keepe men vvithin the limites of vertue and honestie that vvhiche our religion teachethe of the difference of synnes and of the nature of concupiscence For tovv chinge the first as vve holde that as some synnes are greeuons and mortall so some are lighter called veniall that is suche as of their nature and by rigour of iustice deserue not eternall damnatiō and expell not alvvaye grace but may stande vvithe the same Mortall vve call for exāples sake as to be droncke veniall to drincke a litle more then a man shoulde Mortall to geeue consentin a mans harte to an euill cogitation veniall to be negligent in expellinge the same though he cōsent not Our aduersaries holde that all synnes be they neuer so litle are mortall of their ovvne natures and of them selues do deserue damnation Secondlye tovv chinge concupiscence vve holde that in the regenerate that is in Christians after baptisme the naturall inclination of lustinge lefte in man ad agonem as the auncient fathers doe terme it that is to stryue vvithall is not synne of it selfe except vve geeue consent to the motion Our aduersaries holde that the verye motion it selffe though no consent be geuen vnto it is syn Of this diuersitie of doctrine flovvethe greate diuersitie of effectes into the common vvealthe For ovvt of our doctrine ensuethe this that seinge the naturall motion of concupiscence in me to euill is not syn except I yealde vnto it I vvill striue against it and not yelde consent for sauinge of my soule Againe seinge there is a difference of synne yf I should be caried avvaye a litle further then
so grosse so important heresies to passe vnchecked and neuer to open their mouthes against them vvheras at the verye same tyme that is vvithin the first fyue hundred yeres after Christ vvherin our aduersaries graunte thes heresies to haue bene crept in to the churche the fathers and doctors that then lyued vvrote most diligentlye against euerie other litle error that appeared But novv vvhether it be reasonable to thinke so of those holye learned and vigilant men or els to thinke our aduersaries some vvhat shameles in charginge them vvithe suche absurdities I leaue to the indifferent reader to consider And thus muche haue I bene bolde to laye dovvne to your vvisedomes right honorable both for the innocencie of our cause the equitie of our demaunde the reason of our offer and the easie meanes of our satisfaction if our aduersaries vvoolde agree to the same VVhich all tendeth onlye to this end as your honours right vvell can discerne to mitigate the greate offence conceaued against vs and consequentlie some parte of that extreame rigour vsed tovvardes vs and our cause of later dayes vvhich beinge such as in verie deed is intollerable vve are constrained to make recourse to your honours to vvhome of devv our protection appertaineth and to doe as a certaine afflicted man did vvith an Emperour in times past that is to appeale from your selues vnto your selues from your selues as offended by the instigation of our aduersaries vnto your selues mollified vvith our iust defence and innocencie in crymes obiected If by the rackinges stretchinges vvrestinges and dreadfull tortures vsed so often and to so many of our innocent afflicted brethren and that in so rigourous mercilesse manner there hath bene any one thinge vvrounge out from them of treason conspiracie or practises against the state vvhervvith our aduersaries vvithout conscience do vse dailye to accuse vs in their bookes and sermons therby to sturre her maiestie and your honours against vs lett the partie guyltie be punished openly vvith infamie also to our vvhole cause albeit in this later vve offer more than reason But if after all this adoe after all this fierse halinge and pitifull pullinge of mē in peeces nothinge hath bene founde at all no one act no vvorde no cogitation of suche matters but onlye innocencie and Zeale of religion in the tormented then is our case muche more hard at home in our ovvne countrye vnder our ovvne Soueraigne than it could be any vvhere els vnder the extremest aduersaries of our religion in the vvorlde For I knovv your honours can not but consider that the greatest enimyes of Christianitie this daie liuinge as those of the secte of Mahomet and many gētles besydes ar so far of from tormentynge Catholiques as they permit vnto them the libertie and exercise of their cōscience in respect of the antiquitie and continuance therof For vvhich cause also the most of Christian princes do tollerate vvithe the verie levves and suche as possesse the Indes and other places vvhere gentiles inhabite neuer vse to moleste and muche lesse to torment them for their consciences vvherī they vvere borne and bredd vp for that faithe beinge the guifte of God and comminge by hearinge as the scripture saiethe is not to be put in by tormentes persecution Pitifull then and compassionable is our case right honorable if of all other men vve finde lesse rest and most extremitie and that also there and from those vvhere and from vvhome manie greate considerations shoulde yealde vs hope of fauoure and mercie No protestant prince of any other countrie did euer vse the like and it is quyte contrarie both to the preachinges and protestations of all those of that religion in other places as also of our aduersaries in Englande before they came to beare rule them selues Alas my Lordes vvhat impelleth your vvisdomes for of nature I can not thinckc you sofiers pityles to exercise suche extremitie vppon poore people for that cause vvherof your ovvne fathers vvere as guyltie as vve are that is for our conscience in the auncient religion If you meane to vvīne mē therby to your opiniō it is the cleane contrarie course as I haue shevved If you thinke by terrour to make those desist vvhich of meere zeale after the apostolique manner doe offer them selues to daunger for maintenance of that faithe you knovv the vvise counsaile of honorable Gamaliel if it be of man it vvill sone be dispatched but if it be of God humane terrour can not lett it as hit herto I am sure it dothe greatlie increase it Your honours haue procured libertie of conscience for those of your religion in some other countries vvhich must proceede as vve interpret from a mercifull disposition tovvardes the afflicted and that mens consciences are not to be constrained VVe beseeche your Lordships then that vve your poore afflicted subiectes maye tast some parte of that your honorable disposition vvherof straungers doe receaue so greate releefe and comforte Consider my good lordes in most humble manner I desire and requeste it vvhat the end of all thes straininges and most rigourous procedinges can arriuē vnto In respect of the vvorlde I must speake playnelye it can be nether honorable nor profitable nor of anye secure cōtinuance beinge subiect to infinite horrour obloquie grudge and hatred as also to diuers breaches and most daungerous vvoundes as all extremities are vvonte to be And in respect of God hovv it is to be liked eche man maie gesse vvhiche readeth the scriptures detestinge euerye vvhere all mercilesse procedinge of mortall men vvith their brethren and commendinge most carefullie compassion one tovvardes the other vvith greeuous threates to them that vse the contrarie Remember right honorable that hovv different so euer our degrees be in this vvorlde yet must vve all be equall before the common iudge at the later daie and all those afflicted persons these tormēted these imprisoned these impouerished these poore men vvomen children and seruauntes vvhich lye novv in miserie by your meanes ether lurkinge in corners or driuen from place to place not daringe to appeare or shevv their countenance before your Lordships must standby you vvithout feare at that daie to geeue in euidence of thinges passed against them Good Lorde vvhat comfort can it be to any of your honours at the daie vvhen you must depart this vvorlde to haue vsed suche rigour to your ovvne fleshe and bloode for matter of conscience vvhich you haue not don to any other most impious haynous or detestable malefactor VVhat good or cōforte can the tormēted members of your brethren the stretched veines the broken synovves the dismembred iointes the rented bovvels of your countrye mē of your ovvne quiet subiectes of most peaceable modest and innocent priests yelde vnto your soules at that daye you must your selues crye for mercye in that dreadfull hovver to hym vvhome these men ether in trevvth or in opinion do serue and vvhy than may not vve aske some mercye at your honours handes
novv at the least from thes horrible and seruile tormentes vvhich Christian and ciuill hartes doe detest to thinke on VVhat good can thes outragious meanes vvorke anye vvay vnto your cause or vvhen you be dead vvhat honour estimation loue or securitie can the eternall me morie of thes extreame dealinges pourchasse vnto your posteritie The cause beinge gods as vve presume if all the earth shoulde rise against vs vve may not geeue ouer nor once shrincke in the confession and profession of this faith though all vvrath of man vnder the cope of heauen shoulde rage and vvax tempestuous For that hauinge but one lyfe to yelde vve knovve the vttermost that can be donne vnto vs. And if our tormenters vvoulde deferre the same by longe and often and slovv tortures to feede vppon our paines as they seeme to doe yet at the last they can afflicte vs no longer than our breath vvill holde in and finallie the matter must haue an end and both they and vve be transposed to a nevv iudgment seate vvhere matters must be nevv trauerst agayne and nevv sentence geeuen nevv tortures appointed of other qualitie and continuance than thes former vvere At vvhat time if vve suffer in a good cause as vve persvvade our selues vve doe all our teares shal be vvyped avvaye by our sauiour him selfe all our molestations appeased all our penuries releeued all our paines assvvaged all our racked members resetled all our dispersed bovveles restored againe and vve placed ovvt of all feare sorovv affliction for the time to come In respect vvherof and especiallye in consideration of the infinite paines and tormentes vvhich our svveete Sauiour suffered for vs vve are content to beare both this and vvhat so euer further affliction his holye hande shall please to lay vppon vs beinge sorye that vve haue not moelyues than one to leese in this his cause for a thovvsande in eche man can not be aunsvverable to his one deathe for vs nor to his greate loue and diuyne consolation vvhere vvith he assisteth dayely and confortethe the hartes and spirites of our afflicted brethren euen in the middest of their greatest tortures penuries and miserable calamities VVherfore to conclude this vvofull matter vvithout any further tediousnes vnto your honours vve are in all humilitie and devvtifull submission to beseeche and obtest your most honorable assemblye euen for the loue of our Saueoure in respect of our cause vvhich vve protest before his diuine maiestie to be onlye our conscience in religion and not any euill meaninge tovvardes his minister our soueraygne that you vvill at length take notice of our distresses consideration of our calamities and finallie some mercifull inclination tovvards our afflictions VVhich if your honours doe hovv so euer othervvise you thinke vs amisse in our cause of conscience yet no doubt but you shall receaue the revvarde devv to mercie and clemencie both from God the vvorlde But if this our supplication of mercie finde no mercye nor place at all yet shall not vve cease to pray stil for your honours confortinge our selues vvith the hope onlye of Gods mercie vvhen man forsaketh vs and also vvith this cogitatiō that your Lordships are nether the first nor the greatest nor shal be the last vvhich shall persecute this faith churche for vvhich vve suffer And hovv so euer the matter doe passe for our lyues and tymes vvherof vve make no greate accounte yet our posteritie shall see as our auncestours haue seene before that men doē alter passe and fade and their cogitations come to chaungeable and vnexpected euentes but the trevvth of our Lorde endureth for euer Your honours humble oratour and vnfavned hartie Beadesman G. T. AN EPISTLE TOVVCHINGE THE PERSECVTION OF CATHOLICKES IN ENGLANDE To his verie louinge frinde M. Gerarde at Bononie in Italie I Haue receaued diuers and sundrye your lettres my deare frinde and all to lyke effecte and purpose For you requyre most ernestlie at my handes that I shoulde signifie to you the certaintie of our Englishe persecution vppon Catholickes wherof you saye there is a greate brute with you but yet dyuerslye reported and of no constant creditt Marye to me you thinke it an easie matter to write the verye trewth and the certaintie of thinges for that I lye neere to the place where they are donne and may learne dailye bothe by lettres and reports of suche as come thence how they passe The which thinge albeit I shoulde graunte for in deed I lyeneere and doe attende with some diligence bothe what is writen or reported from thence yet whether I may put downe the same in writinge and imparte it to our frindes there most desyrous of the same as you saye especiallie withe the intēt it should be made publique I can hardlye resolue my selfe For you are not ignorant what a perylous point it is to complayne of iniuries receaued from the mightie whose fashiō is not to pmitt free the wailinges of the afflicted but rather to take reuenge of the very complaintes which are made of their doinges VVherfore leste I shoulde hurte them whome I vvishe best vnto and by recountinge their calamities encrease the same which I would rather ease if I coulde though it were with the daunger of myne owne lyfe I rest verie doutfull not knowinge well what were best to determine And yet to say the trevvthe I must confesse that I finde inclination in my selfe to the satisfyinge of your demaunde both for that the thinge semethe iust which you aske and also the reasons by you alleaged sufficient to defend it from all cauill of the enemye For thus you reason vvhat is it not lawfull to committ to priuate lettres that which is openlye and publiquelye donne and if they wold make this a fault yet is it onlye your fault not to be layed vppon the poore men alreadye in affliction punishable vppon you and not vppon them VVhich reason of yours beinge takē in deed from the verye sense of nature her selfe encourageth me much to satisfie your demaunde seinge that the wisedome of our aduersaries ought to yelde vs this hope for they are not vnwise accordinge to fleshe blood that they will not attribute other mens offences if it be an offence to suche as are innocent of the same albeit trewly my endeuour shal be so to write eche thīge as by their owne iudgements I may not offende For I will speake nothinge odiouslye nothinge bitterlye but I will declare what hath bene donne yf the rigour of the matter dryue me at anye time into complaint it shal be without the reproche of any man For I deeme it not the parte of Catholikes to recompence iniurie with iniurye or to requyte iniustice with acerbitie of speche For that we haue a mercifull and mightie lorde to whose onlye arbitrement all iniuries are to be referred he hath care of vs as the scripture saith to him let vs leaue reuenge He him selff vvill repaye he vvill discerne
fayne doe the matter it selfe declareth euidentlye in that they are not content with the seueritie now vsed but earnestlie call for sharper more painfull lawes euerye daye And yet verylie I doe not thinke that anie Christian can haue so hard and yroned a harte onlesse he haue lost bothe feelinge of humanitie and faithe but might be moued to compassion with theyse extremities which oure poore Catholiques doe suffer For no lamentable distresse can be imagined in anye kynde of calamitie well nighe which theyse men do not daylie beare no trouble in anye condition of men can be thought on which they doe not continuallye susteyne In so muche as they may moste truelie say with the Apostle in tribulatiūs in necessities in distresses in strypes in prysons in tumultes in labors And with the same soldioure of Christe in an other place in perills vvith in the Citie in perills in vvildernes in perills in the sea in perills amonge false brethren in trauaile and miserie Yea they may allso say further as the Apostle saythe euen in deathe oftētimes Yet further that same may be applyed vnto thē and not vnaptlye Skornefull mockes and beatings haue they felt ouer and besyde bothe fetters and prysōs they haue bene racked they haue bene cutt and mangled they haue abydden temptations and trialls they haue bene slayne vvith the svvoorde And to conclude that same allso verye fytlie agreeth vnto them vve are made a spectacle to the vvorlde to angels and to men vve are euell spoken of and vve say vvell of others vve suffer and endure persecution vve are blasphemed and vve pray for them vve are accompted the parings of the vvorlde and the refuse of all to this daye But to make all theyse more euident it shall not be perhaps farr from the purpose yf I touche euerye thing yet more particularlie And fyrst to speake of the last executiō whiche oure Catholiques do endure in the ende of all yt can not be doubtful I think to anie how manye men and what maner of men haue bene put to moste paynfull deathe as strangled bowelled cut in sunder boyled and dispersed by peece meale in the ayre and all for religion and though our aduersaries for more reproche make a surmise of treason yet the matter is manifest and they them selues do not denye that only religion is the cause of this deathe I make no mention here of the greate nōber of those moste reuerend bishopps doctors priests and other confessors of Christ whiche in pryson haue bene either choked with filthie stinkyng sauour or cōsumed with sorowe and hungar whose causes we referr to the Iudgement seate of Christe alone I speake here of them onelye whiche openly in the sight of all men haue geuē testimonie to the truethe with their owne bloode VVho besydes the verye torment of the executiō that common contumelie where in they die in the opinion of the people as traitors to the state and not as Catholiques haue allso for the moste part this rewarde and good turne geuen them whan they are deade that they are slaundered in dispersed libells with some notable false surmise throwne oute against their maners and doctrine In this wise verie latelie whan they had hanged on their common gallowes that godlie and zelouse priest Euerard Hanse and were affrayed leste some perchaunce wolde be moued with the martyrdome of that Innocent they gaue owt in two contrarie bookes th one impugnyng thother certaine monstruouse errors and paradoxes I knowe not what and made this deade man theauthor thereof Suche as this that the bishopp of Rome can not sinne where as in trueth maister Hanse dyd speake expresselye of the doctrine of faithe that is to be published to the vniuersall churche and therin only he sayd that the pope could not erre And this is an other that no prince hath anye supremacie vvithin his ovvne dominions sauing the byshopp of Rome onlie where in dede he spake onlie of the supremacie of the Catholique churche in causes Ecclesiasticall And this allso that no treasō against the quene of Englād is a synn VVheras being nowe at the point redie to be executed to deathe and repeting his owne woords diuers tymes before the people there present he affirmed that he spake not of euery kinde of treason but of that onlie for the which withowt desert he was then in dyeing and which his aduersaries vndiscretely call treasō being in truethe no other thing than a nedefull confession of the Catholique faithe For now by the recitall of the lawes before mencioned yt is manifeste how many cheefe points and principles of oure faithe they haue drawne to the case of hyghe treason In this point therfore oure aduersaries excede the malice of auncient persecutors that they do not make knowen the true cause why they martyre men though them selues doe confesse the same And yet the deuell in those formoste tymes hade sowne muche seede of this iniquitie whē S. Paule as pernicious seditious yea oure sauioure Christ as one seducing the people forbyddinge to paye tribute to Caesar were moste īiuriously slaundered But nowe it is I suppose skant woorthe the laboure to put downe here in writing with how greate reproches with what outcries with how many mocks and skorns with howsower and spite full skoffes with how bitter and vnsauourye taunts with what rustling noyse and dynne of mutteringe male cōtents and fowle mowthed detractors theyse our martyrs were strangled and in the sight of all the people rent and torne in peeces for the thinge of it selfe is lothesome to the eyes and terrible to the eares O howe pitifull is owre case whiche are fallen in to these tymes whan we see so greate rigoure practised by christians againste christians for the christian faithe And thus muche for the paynes and punishements ordeined for Catholiques Nowe lett vs saye somethinge of the cōtumelies that they abyde before their deathes but it is an infinit endlesse matter it can not be expressed in fewe woords For I thinke verelie that Catholiques no where in the world no not amonge Moores Gothes Tartars Saracens Turcks or whatsoeuer other confederats or sworne enemies of Christe could be more skornfullie than they are by these contumeliouse and disdeinfull new gospellers Yf they take a priest at masse a man wold marueyle to see how impiouslye how despitefilly they behaue them selues First for the sacred yea and consecrated hoste they take it away with violence treade it vnder foote thrust it through with knyues and daggers fasten it to a poste and with great wounder showe it to Catholiques insult and triumphe against yt in all skoffing and skornfull maner and call it suche is their blasphemie the wheaten or breadie god of papists Now as to the priest whan they haue after their maner first intreated hym yll withein doores then they bring hym forthe abroade and in the selfe same attyre
in silence an other matter which happened at the same time and in the same citie For a yonge gentle woman vpon licence first obteyned dyd goe for deutie sake to vysit her husbād entered in to the prison where he lay for religion VVhen this was knowne the superintendent as one redie to catche holde of a pray fallen in to his owne snare geueth cōmaundemēt to shut her vp allso in prison The gentle woman shortlye after either vpon some greefe conceiued for this inhumane dealyng or through terror of some further treacherie or elles vpon some annoyance taken by the distemperature and lothesomenesse of the place is possessed with a verie greuouse sicknesse and falleth into a manifest perill of her lyfe And when yt was looked for euerie houre that she wolde die her sorowfull husbande made humble sute that she might be en larged alitle remoued yf it were but for one daye forth of the prison to some other place where she might vse the helpe of skillfull women But his sute wolde not be hearde O harts of yron I haue nowe bene long enoughe in prisons my deare frinde Gerard my speche perhaps may seme to haue taried ouerlong in this kinde of discourse But where I pray you shoulde I be with better will than with oure owne fryndes why do I saye oure owne fryndes Nay rather with the moste deare fryndes of Christe oure God and Sauioure for the lyfe of these fryndes is oure lyght their constancie is oure example theire fortitude is oure woorshipp and honoure and theire deathe is oure glorie VVherfore I cōfesse that thoughe in bodye I am absent yet in spirit I doe cōuerse continuallie with them they shall neuer slyppe oute of my mynde For I preferre their bolts and shackles I extoll their prisons I exalte their reproches and contumelies farre aboue the riches welthe diademe of any Cresus who so euer he be Yet notwithstanding I wolde leaue these captiues for a time and goe forthe to visit thē which are toiled turmoiled abroode were it not that the fit occasiō of this place admonisheth me before I departe to make mention of a certein bare shyft or poore starting hole whiche owre aduersarie vpon the oportunite of imprisonment taketh hold of and fortifieth I meane that deceitfull pretence of a disputatiō whiche he wolde be thought to profer to captiues in prifon but to suche as are at libertie he will not yelde therein no not when he is requested or becalled and chalenged there vnto Nay nor yelde therein to the selfe same captiues vpon any indifferent or reasonable condition or lawe And thus the case standeth Aboute twentie yeres past whan oure aduersaries had expelled vs before we were called to oure answere and when thei were in full possession of oure romthes and habitations then loe vpon a practise to geue a showe to the people that they holde by Iustice that which they haue vsurped by violēce they profered a cōbate by way of writing in the whole matter of controuersie And here vpon they becalled vs forthe to write they challēged so many of oure partie as were either learned in dede or so accompted with this condition annexed to the challenge that who so euer shall wynne the victorie in writing shall be accōpted sounder in truthe of teaching Oure Catholiques moste willinglie take holde of the condition Manie verie greate learned mē though troubled with the discommodities of exile dyd neuer thelesse write muche in the Englishe tōgue for the defense of the Catholique faithe as those famouse doctors Learned clerckes Saunders Harding Fekenā Alan Stapletō Heskin Marshall Dormā Rastall and others They set forth the state of the whole controuersie verie plainlie they shew what reason authoritie and truthe we haue on oure syde And they laye wydeopen the greate fraude falsehoode lapse fall and error on oure aduersaries syde But when they on the other syde perceiued them selues to be ouer reached by their owne cunnyng in a maner beaten downe in this open cōbate then they deuised an other shyft such a one in dede as indesperate cases were necessarie albeit no discrete nor skillfull meane for the safetie of their estimatiō and credite For they procured the Quenes verie sharppe and threatnyng iniunction to be proclamed against all those persones whiche shoulde haue reade receiue bring or cōuey in to England anie such booke as those whiche they thē selues before had vrged the Catholiques to write Here vpō what greate vexations from hense forth oure Catholiques haue endured for these bookes It is no easie matter to Iudge For manie haue bene haled to the racke painbank manie haue bene streictlie examined vpon their othes some haue bene depelie fined verie manye haue bene chased away and for feare forced to flye into exile An infinite numbre of houses haue bene by night searched narowlie perused ryfled and ransacked in euerie corner And all but vpon a light suspition onlie of these bookes And yf anie of these books happened to be found in a searche it was be ye assured a matter sufficient for a greuouse presentment If a man should byd an aduersarie answere one of those books it were a vehemēt presumption forsothe of no good subiect If one shoulde speake but a woorde in defense of such a booke oh that were a plain euidence yea and a flat verdite of a traiterouse hart Nowe when oure men see them selues driuen in to these streicts and difficulties that they coulde not withoute verie greate inconueniences and molestations eyther write or speake in the defense of the cause of God and of his churche vniuersall what dyd they then think you trulie euen as it besemed good Catholique Christians to doe as occasions of matters required they submitted their bodies to prisons their hands to giues manacles their feete to bolts shackles their goods to rauine and spoile yea and their liues to perills of deathe In the meane season leste they might seme to distrust their owne cause and by silēce to betray gods businesse thei made a petitiō quietlie and calmelie for to haue indifferent conferences with their aduersaries and with as muche submission earnest fute as might be they humblie sued to euerie magistrate that eyther publick disputation or at the least priuate conferēce touching the nowe litigiouse points of religion might be admitted vnder reasonable and indifferēt lawes cōditions Manie at home and mani abrode dyd solicit this sute by way of petitiō some applied it earnestlie by fauour of fryndes other pursued it by authoritie and credit as they might and verie many preferred yt by other wayes meanes Oure men for theire parts thoughe by the way of greate disaduauntages yet leanyng to the woorde of the prince and for truthe sake offred them selues willinglie and gladlie to enter in to this combate with this onlie hope and confidence that they trusted many sowles which were redemed with the pretiouse
And this horse they dyd obserue watche diligentlye whether he dyd eate haye as other horses eate or no. And as for the priest they put a horse lock aboute his legg shutt hym vp close in a strong chāber and appointed a felow to be with hym continually bothe day and night which shoulde watche yfhe dyd put offe his bootes at any time if his feete were like horsefete or that he were clouē footed or had fete flytand forked as beasts haue For this they affirmed to be a speciall marke whereby to know the deuill vvhen he lyeth lurking vnder the shape and likenesse of a man Then the people assembled aboute the house in greate nūbres and profered money largelie that they might see this monstre vvith their ovvn eyes For by this time the people are persuaded that he is in dede an yll spirite or a verie deuill For vvhat man vvas euer heard of say they vvhiche yfhe had the mynde vnderstanding and sense of a man vvoolde of his ovvn voluntarie vvill and vvithoute anie respect or consideration at all geue or proffer suche a summe of money to a man vtterlie vnknovven of no acquaintance vvith hym and a mere straunger of an other countrie Novv vvhen they had thus contumeliouslie vexed Christs seruant a vvhile they pretended to sett the man at libertie and licenced hym to depart and goe avvay vvhether he vvolde yet all vvas but a deceiptfull practise to vvork him more spite and iniurie For loe the vngratefull churlishe Caluiniā vvhiche had receiued the monei sent oute priuilie a suborned felow to stay the good priest as he vvas goeing forth to with holde him from escaping away and to accuse hym of high treason This was no sooner done than the man was all ryfled and spoyled his horse ridden and vsed as pleased them his money all taken from hym sauing a litle portion to serue for his expenses to the citie of London whether shortly after they sent hym as a prisoner with a strong and curiouse garde And when he came thither and had opened the matter to her maiesties Councell or rather to one of thē that the matter might not be vttered abroade to the reproche of the deade he was by them casten of and put ouer to the Superintendent of London and by hym throwne first into one prison then in to an other and thyrdlie in to the Tower of Londō vvhere the space wellnigh of a quarter of a yere hardlie escaping the racke and tortures he was sore punished for that heinouse offence forsuthe of restitution And here the recitall of this historie putteth me in remembrance of that ridiculous and wanton maner of chatting of oure aduersaries as oure moste auncient enemies were wont to doe in slaundering Catholiques to be of familiar acquaintance vvith deuills And I might sooner lacke time thā matter yf I should recken vpp all the surmises and fables whiche they haue forged touching this point But among many this is one Poules steple in London was meruailouslie a fewe yeres synce blasted with lightning and sett on a light burning fyre ragiouse hoate and skant extinguishible Oure aduersaries layde the fault and blame thereof vpon vs were not a shamed to say that it was done by Iuglings and coniurings practised by Catholiques Again it hapned that certein charmes or inchauntments and deuises of witchecraft wound vp together in peeces of parchement with figures characters suche like fond toyes and hydde in the grownde were at lengthe fownd by certain persones The matter was supposed to haue bene contriued for some mischefe or destruction to the Quenes Maiestie But who was he among all oure aduersaries which did not charge Catholiques with that fact yet loe not long after yt was fownd owt and proued that a certein minister was the Author and principall of this sorcerie had diuerse complices accessaries whiche were verie zealouse gospellers whereupon all was huysht sodainlie vea as busye as they were before now they say not one woord of the matter sauynge that some to turne the fault frome one to an other that the blame might fall som way on Catholiks sayde that this minister had perhaps dissembled his religion and was a verie papist in his hart A like surmise was deuised vpō an accident that hapned in a citie and vniuersitie VVhere a booke bynder for speaking some woords in the fauoure of the Catholique religiō was arraigned at the assises before the Iudges and roughlie handled by all the benche For besyde muche griefe and vexation whiche he endured in prison the matter fell owt thus at the last partlie by the verdit of the Iurie and partlie by the rigoure of the Iudges that the poore man was fyrst made to stand openlie in the market place to his reproche and infamie then were his eares nayled hard and fast to a poste and a knyfe was put into hys owne hand there with all to cutt his owne ears in sunder so to delyuer hym selfe This was a feuere sentence aboue measure as many men then dyd think But what folowed A wonder full Iudgement of God vndowbtedlie For withein few dayes after the two Iudges and well nigh all the iurie many of the iustices freeholders with verie many other of them whiche had bene present there dyed all of a straunge kinde of disease some in the sayd citie and some in other places But all the blame for this was layd vpon Catholiques all this was imputed to magike and sorcerie as practised by Catholiques VVhat safety then or securitie frind Gerard is there for vs In how hard termes stand we think yow when not onlie other mens faults are layed vpon vs but the manifest Iudgements of allmightie God are peruerslie interpreted to oure inconuenience and infamie I could neuer make ende yf I shoulde prosecute all the other means whiche our aduersaries woork to the dishonoure and slaunder of oure cause For yf they may find one be he neuer so base so badde which can tell anie reprochefull tale against Rome or bringe anie tydinges sownding to the rebuke thereof or of any others which are thought to fauoure our faith and religion albeyt that the stuffe which he bringeth or the tale whiche he telleth be either nothīg but verie rakinges of the sinke cānells of filthie detractiō or else voyde of all probabilitie or appearāce of truthe yet such a felow is for theyr toeth hym they take holde of as affectuouslie as they can and obtrude him to the people as a prophet to hym they geue free leaue and libertie to talke to dispute to preache and to write what so euer he lusteth according to his owne phantasie pleasure so he doe it by way of despite and contumelie against the Catholique religiō Now whence cometh so great rancour and hatred wherof springeth so muche displeasure and malice what may be the cause of ali this spite and enuy can ye tell Yea but they rest not thus
and deu oute prayers we humblie call and crie vpon oure Lorde and Sauioure Christ to mollifye the harts of oure persecutors The other that we remaine in a steadfast sure and resolute minde to suffer beare for his sake what so euer happeneth to vs referring all the rest to his moste holie prouidence vvith this moste certein persuasioÌ„ trust beleefe that yf we staÌ„d fast in this mynde and laye oure selues whollie vnder his custodie and protectioÌ„ he will directe vs the safest waye into the hauen of oure soluation And yf we persist firmly in this mynd and purpose yf we putt on this armoure of hope faithe and seruent charitie with the contempt of all mortall and wordlie things yf we be I saye once fast planted and depely rooted in this moste firm and vnmouable roole which is oure Christe crucifiede VVe shall be able with greate ease and withoute trouble to endure and abyde what rigoure or crueltie so euer oure aduersaries shall practise against vs. For we shall peaceably enioye the passing greate securitie â— quietnesse of that man whome oure Sauioure in the gospell coÌ„mendeth as a right wyse man vvhich builded his hovvse vpon the rocke and the raine dyd fall and the floodes came and the vvinds dyd blovv and rushed against that hovvse and yt fell not for yt vvas 〈◊〉 vpon a rocke yea we shall sensibly feele in oute harts and professe by mouth as Saint Paule did that moste holy and moste valiaÌ„t capitaâ—â— of oure religion and champion of Christ oure Sauioure VVho shall separate vs from the loue of Christe shall tribulation shall aduersitie shall nakednesse shall perill shall persecution shall the svvorde As who should say none of these for by and by he expowndeth hym selfe Neyther deathe nor lyfe nor angells nor principalitie nor povvers nor things present nor things to come nor strengthe nor highenesse nor depenesse nor other creature can separat vs from the loue of God vvhiche is in Christ Iesus oure lorde O passing noble sayeing and woorthye to procede froÌ„ so greate an Apostle as Saint Paule was VVhat can be spoken or imagined more couragiouse VVhat can be thought in mans mynde with more assured trust and confideÌ„ce This therfore must be depelie coÌ„fidered of vs who are persecuted for the same cause for whiche he was persecuted this must we imitate whiche wrestle in the same barriars where he wrestled and contend for the same game for which he contended which hope for the same garland whiche he hoped for and expect the same recompenser whiche he expected Hither must all oure cogitations and studies tende hither must oure forces and powers be applied all together that in all troubles and aduersities we retein fast this sure hope and confidence whereof in dede so exceding greate fortitude will spring in all distresses be they neuer so greuouse hard doubtfull suche passing good comfort will arise and grow as may suffise to bring vs through by fyre and vvater in to the refrigerie as the prophet saith 〈◊〉 that is by the painfull troubles and calamities of this worlde in to the euerlasting rest glorie and felicitie of God and all Saints Amen AN ADMONITION SENT BY GERARD TO THE READER touching the former epistle VVhen I imparted vvith some of my familiars this epistle vvhich vvas sent vnto me from a fryend ouer the Alpes vpo their earnest request and certein kinde of deuoute 〈◊〉 I vvas comeÌ„t to let it passe further in to the hands of some noble and principall persones by vvhole persuasion or rather commaundement it vvas put in printe For I thought it to be muche auailable to the common estate of Christendome that this so notable a persecution of Catholiques in England should be not onlie communicated to the knovvleige of this present age but put ouer allso to the mynde and memorie of oure posteritie For it hathe matter enough to sturre vp them novv liuing to compassion and pitie and to instruct them that are to come of vvhat thiÌ„gs they ought to take hede bevvare But of one thing I vvoolde aduertise the reader as my freeÌ„de in other letters hath aduertised me that among many matters not meÌ„tioned in the other parts of his Epistle this one in the rehearsall of lavves he hathe vvillinglie omitted that is hovv by many statuts and proclamations such order is taken in England as no Catholique either by exile or by forsaking of his countrie can escape or vvith dravv hym selfe from those paines or persecutions vvhiche folovv hym for religioÌ„ For it is prouided to this effect that no Catholique may goe forth of the 〈◊〉 without leaue and licence first obteined And that yf anie do go forth vvithoute licence he shall forfait all his possessions during his life was and further that none before his departure forth of the realme may geue avvay his possessions no not to his vvyfe childeren nor fryend 〈…〉 doe it shall be taken as done of 〈◊〉 defraude the quene of her for 〈…〉 for such forfaitures they 〈…〉 by information of couen But this statute of fugitiues for so it is called is so strictlye and seuerelie obserued against Catholiques as none vvithin the realm dare by anie vvay or mean help succoure or releeue eyther father mother husband bretheren or children vvhich are Catholiques and vvithoute licece abyding oute of England And as for this licence to be absent oute of the realme as it is hardlie obteined for others so is it neuer or seldome and vvith verie muche difficultie graunted to Catholiques Yea further vvhiche is more seuere all those parents vvhose childeren are abyding in these parts or else vvhere oute of England for studie sake are compelled to enter in bond vvith good assurance eyther to dravve their childeren home again by and by vvithoute tarieng or to depriue them vtterlie of all exhibition and releefe All vvhiche things do tende to this ende that no part nor portion of anie reloose or comfort be it neuer so litle might frelye come to the English Catholiques either at home or abroad And these be the matters vvhere of I thought good to admonish yovv because they are not spoke of in the epistle There remaineth novv no more but that all true Christians vvold thorovvlie vevve and coÌ„sider the great distresses of their bretheren of their ovvne 〈◊〉 and vvith moste feruent prayere for the common bond sake of Charitie vvhiche passeth thorovvgh the vvhole corps of Christendome to commend their case to the common 〈◊〉 ouer all THE COPIE OF A LETTER SENT frome a priest being prisoner in the Tovver of London to the fathers of the Societie of Iesus in England To the deuoute reader ALthoughe it be true that Catholiques imprisoned in the tower of london are kept so straitlye and vncourteouslie in warde as neyther friends maye haue accesse vnto them nor they permitted eyther to haue company or to speake with other men and muche lesse to haue books paper or penne and ynke Yet during
many a knock on the head receaued for offeriÌ„ge to heare and muche mony spent to geate places The vncertaintie of temporall fauour in matters of religion Nicolaus Amffordiê° art 28. contra louan to 2. vvitteÌ„ fo 503. P. Martyr M. Bueer The petitioÌ„ of lavvfull disputation renevved An easye short and euideÌ„t vvaie offered of tryall Reason experience A verye reasonable issue offered Rom. 12 Rom. 10. Act. 5. Apoc. 21. Apoc. 21. The conclusion Psal. 116. The parte of Catholiques 1. Pet. 5. Rom. 22. Psal. 42. Psal. 74. 4. Re. 19. Heb. 11. Luc. 6. 1. Pet. 3. Esa. 53. Luc. 22. Esa. 33. The propertie of heretikes Rom. 9. Ep. iud Hier. 17. 1. Cor. 3. Eph. 4. Psal. 61. 16. 113. Psal. 45. Psal. 98. Psal. 49. 77. 140. 144. Psa. 88. Psal. 24. Abac. 2. The lavves of England against Catholiques Tvvo kindes of lavves Penall lavves Recusants 1. For refusing to go to churches of protestants 2. For hearinge or sayeing masse 3. For abiuration of religion 4. For othes in the vniuersities 5. For othes of officers 6. For othes of vvardes 7. For othes of perleyament men 8. For recusants 9. For denienge of the quenes supremacie 10. For receiuers of halovved thinges 11 For keping Catholique scholemasters 12. For coÌ„cealers of reconciled Catholiques 13. For coÌ„cealing procurers 14. For coÌ„cealing of counselers 15. For concealing such as obey the pope 16. For coÌ„cealing of promised obedientiaries 17. For conceling absoluors 18. For concealing such as haue authoritie to absolue 19. For concealing pretensed absoluers 20. For concealing the absolued 21. For concealing dissuaders of caluinism By the 21. Lavv before mencioned Eche heresie is more safely defended in EnglaÌ„d than the Catholique faithe The vnequalitie of the lavves aganist Catholiques The capitall lavves against the Catholiques of England 11. For admitting dissuason 2. For appellants to Rome 3. For bringers in of halovved thinges 4. For recusants of the othe 5. For sayeing the quene is an heretique or scismitique 6. For recoÌ„cilers 7. For the reconciled 8 For procurers of reconciliation 9. For counsailers of reconciliation 10. For persuaders of obediens to the pope 11. For admitting persuasioÌ„ 12. For procurers and counsailers of such persuasion 13. For promisers of obediens 14. For abfoluers 15. For suche as haue authoritie to absolue 16. For pretenders of authoritie 17. Admitters of absolution 18. procurers of absolution 19. Counsailers of absolution 20. Procurers or counselers to absolue 21. Disvvaders of caluins religion The paine of Catholiques condemned as traitors for religioÌ„ The vneauen dealing of the ministers of EnglaÌ„d The termes vvhere in Catholiques doe stand in EnglaÌ„d 2. Cor. 6. 2. Cor. 11. Heb. 11. 1. Cor. 4. The last punishemeÌ„t of Catholiques Slaunderinge of deade meÌ„ Paradoxes falsely imputed to M. HANSH Principles of faithe made treason Act. 24. Luc. 24. Sauuage rudenes Contumelies against Catholiques Hovve a priest is entreated that is taken at masse Of prisons Mistress Tomson The prison at Lanson A sauage parte of a layler Hovv Catholiques are led to prison in England Maister Edmund CaÌ„pian of the Societie of Iesus led iÌ„ triumphe Hovv Catholiqnes be tormented in the tovver Light causes of tortute The diffimulation of heresie Esa. 13. 1. Cor. 4. The straite vvarde euell entreaty Catholiques in the tovver Oure aduer saries accustomed to lie In the guildhall at London Conper BeauchaÌ„p tovver Nevv founde phisick Shear vvoode The ladietregonell Martin her sonne Marc. 14. M. vvilliaÌ„ Roper ProtestaÌ„ts are mercilesse to Catholiques Fulk Iac. 3. Eccle. 2. M. Tirvvit sonne to Sir Robert Tirvvit M. Dimmok Mistresse Thimilbie Greate in-humanitie A pretense to dispute ProtestaÌ„ts prouoke Catholiks to vvrite And yet forbydd their bookes Persecution for Catholike bookes The earnest sute of Catholiques for libertie to dispute ProtestaÌ„ts distrnst their ovvne cause Ioan. 3. The castell of vvisbiche The shift craft of ministers in their pretense to dispute Diuerse examples of cauills vntrue surmise of ministers Tripp Crovvley against M. Thomas pounde The controuersie A necessarie principle for deciding of controuersies Strateford castell VValker In the marshalsey So he railed against M. Cotton a priest for telling his surname not his proper name Fulk vvisbiche castell In Nouember 1580. A nevv disputation appointed M. Bosgraue M Shyrvvin M. Hart. Thee Erle of Lecestre D. Laurence huÌ„frey vvith his felovves Adam Squier The disputatioÌ„ vvithe father Campian And once again racked syns the tyme here mentioned The afflictioÌ„ of Catholiques ovvte of prisons Searching of houses by night Psal. 140. Psalm 99. In Nouember 1580. The greate rigoure of some Iudges against Catholiques Page NoÌ„ber 2. 1575. A notable point of iniustice Iudge MaÌ„vvoode M. Mayn priest M. TrugioÌ„ At dorcester the fifth of September 1581. page 67. NuÌ„ber 21. A hard coÌ„struction of a savve The lavv against vagabunds Marck syppet â—letevvood Fulk Esa. 11. Psal. 30. Ier. 29. Esa. 27. Heb. 10. The straite examination of Catholiques In August 1581. In Oxford A folish surmise of a minister An historie touching restitution M. Alvvai The thyrd day in Easter vveke Fisher of vvarvvick Tvventie pouÌ„ds english Tvvo of the sayd fy shers brethren He is takeÌ„ for a deuill vvhich maketh restitution of ill gotten goods The brother of the said fisher That is first in to his ovvne porters lodge theÌ„ in to the gate house at vvestminster Poules steple burned The minister of Nevvington Oxford So vvas 10. Nicols a grammarion and minister coming from Rome lyeing of Rome Set vp in the pulpet honored vvith an honorable presence The 23. 24. 25. daies of Ianuarie 1580. This fablingbook vvas printed by 10. charlevvood and Ed. vvhite vvith approbation vnder noted Ioh. 16. Io. 16. 2. Cor. 10 The increase of Catholiques in EnglaÌ„d Iac. 1. M. IohnsoÌ„ M. Briant an others racked for the same cause all moste to deathe 〈◊〉 of huÌ„tingdon M. Bell. Before meÌ„tioned The conclusion Matth. 7. Rom. 8. Psalm 65. Esa. 56.